Greek lab

When in a certain place he had been praying to that Father above,[1046]

of the prayer what God is addressed therein. To whom can I say, "Father? "[1051]

And to whom, then, did the Lord Jesus address Himself, when in these terms He taught men to pray: "When ye pray, say, Our Father which art in heaven; "[164]

and not only hast Thou given us this, but hast also taught us how to pray;[52]

Whose kingdom shall I wish to come-his, of whom I never heard as the king of glory; or His, in whose hand are even the hearts of kings? Who shall give me my daily[1055]

in our ordinary prayer likewise commanding us to request "bread,"[107]

Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread,[83]

He never remembers those who have sinned against him, but forgives them. Wherefore also he righteously prays, saying, "Forgive us; for we also forgive."[131]

Who shall forgive me my trespasses?[1058]

" The sins which are (thus) cleansed are such as a man may have committed against his brother, not against God. We profess, in short, in our prayer, that we will grant remission to our debtors;[44]

The neighbour was without bread, and therefore he knocked; but as soon as the door was opened to him, and he received the bread, he discontinued knocking.[136]

was able to proclaim these duties and rewards by Christ, in order that man, who by sinning had offended his God, might toil on (in his probation), and by his perseverance in asking might receive, and in seeking might find, and in knocking might enter. Accordingly, the preceding similitude[1067]

."[46]

But let us, not according to the tradition of the elders among the Jews, but according to sound reason, endeavour to purify our own actions and so to wash the hands of our souls, when we are about to eat the three loaves which we ask from Jesus, who wishes to be our friend;[73]

It is the Creator, who once shut the door to the Gentiles, which was then knocked at by the Jews, that both rises and gives, if not now to man as a friend, yet not as a stranger, but, as He says, "because of his importunity."[1071]

and by "I say unto you though he will not rise and give him, because he is his friend, yet because of his importunity, he will arise and give him as many as he needeth."[209]

But, on the contrary, the Barbarian philosophy, expelling all contention, said, "Seek, and ye shall find; knock, and it shall be opened unto you; ask, and it shall be given you."[2]

"For to every one that asketh," says He, "it shall be given, and to him that knocketh it shall be opened, and by him that seeketh it shall be found."[138]

In like manner, from whom must I ask that I may receive? Of whom seek, that I may find? To whom knock, that it may be opened to me?[1062]

may be supplied you. "Ask," saith He, "and ye shall receive."[217]

said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive; "[66]

but also, "Ask, and it shall be given unto you."[6]

And the apostle laid his hand on her, and began to say: Jesus, who always appearest to us-for this Thou always wishest, that we should seek Thee-and Thou Thyself hast given us this power of asking and receiving;[51]

Let us ask, and we shall receive; and if there be delay and tardiness in our receiving, since we have grievously offended, let us knock, because "to him that knocketh also it shall be opened,"[7]

Let us with all our hearts seek for what we have lost, that we may be able to find; because "to him that seeketh," says the Scripture, "it shall be given, and to him that knocketh it shall be opened."[62]

For when they asked for bread, He gave them manna from heaven; and when they wanted flesh, He sent them abundance of quails-not a serpent for a fish, nor for an egg a scorpion.[1073]

? "[45]

"And if we, being evil, know to give good gifts,"[78]

is also the unholy spirit. When He cast out the "demon which was dumb"[1075]

, by whom your sons? "-as if He would reproach them with having the power of Beelzebub,-you are met at once by the preceding sentence, that "Satan cannot be divided against himself."[1078]

and having been charged with casting out demons by Beelzebub, He said, "If I by Beelzebub cast out demons, by whom do your sons cast them out? "[1077]

So that it was not by Beelzebub that even they were casting out demons, but (as we have said) by the power of the Creator; and that He might make this understood, He adds: "But if I with the finger of God cast out demons, is not the kingdom of God come near unto you? "[1079]

How many there are daily who do not repent nor make confession of the consciousness of their crime, who are filled with unclean spirits![55]

4. That Christ is the Hand and Arm of God.[135]

and in the Gospel: "If I by the finger of God cast out demons"[112]

who was of the same substance as they were? How, too, could He have subdued[478]

with the parable of "the strong man armed," whom "a stronger man still overcame,"[1085]

For if, as you say, he is more powerful than all, it can never be believed the weaker wrenched the spoils from the stronger.[68]

For what can be ratified and established by God which is done by them whom the Lord calls His enemies and adversaries? setting forth in His Gospel, "He that is not with me is against me; and he that gathereth not with me, scattereth."[19]

And therefore Christ our Lord, setting forth that His spouse is one, and declaring the sacrament of His unity, says, "He that is not with me is against me, and he that gathereth not with me scattereth."[25]

For our Lord Jesus Christ, when He testified in His Gospel that those who were not with Him were His adversaries, did not point out any species of heresy, but showed that all whatsoever who were not with Him, and who, not gathering with Him, were scattering His flock, were His adversaries; saying, "He that is not with me is against me, and he that gathereth not with me scattereth."[2]

And He who makes us free from the law, became subject to the law; and there is offered for Him, who hath sanctified us, a pair of clean birds,[27]

Then, when he withdraws from the man in whom he dwelt, the man is emptied of the righteous Spirit; and being henceforward filled with evil spirits,[9]

For a certain woman had exclaimed, "Blessed is the womb that bare Thee, and the paps which Thou hast sucked!"[146]

Behold how unequal, inconsistent, and capricious he is! Teaching one thing and doing another, he enjoins "giving to every one that seeks; "and yet he himself refuses to give to those "who seek a sign."[1095]

150 To be a sign hereafter of the Lord[14]

For a vast age he hides his own light from men, and yet says that a candle must not be hidden, but affirms that it ought to be set upon a candlestick, that it may give light to all.[1096]

if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel,[133]

The good mind hath not two tongues, of blessing and of cursing, of insult and of honour, of sorrow and of joy, of quietness and of trouble, of hypocrisy and of truth, of poverty and of wealth; but it hath one disposition, pure and un-corrupt, concerning all men. It hath no double sight,[4]

He therefore said: "You wash the outside of the cup," that is, the flesh, "but you do not cleanse your inside part,"[1103]

It is to them that Jesus addresses Himself when He says: "Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of uncleanness. Or know you not, that He that made that which is without, made that which is within also? "[168]

If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master.[240]

by him, He warns us "to be ready," for this reason, because "we know not the hour when the Son of man shall come"[1193]

Also in the same place: "He who made that which is within, made that which is without also. But give alms, and, behold, all things are pure unto you."[363]

I answered and said to her, "When, then, will they be useful for the building, Lady? "When the riches that now seduce them have been circumscribed, then will they be of use to God.[25]

For He subjoins the command: "Give what ye possess as alms, and all things shall be clean unto you."[1106]

For when the disciples were pointed out, as eating and not first washing their hands, He replied and said, "He that made that which is within, made also that which is without. But give alms, and behold all things are clean unto you; "[8]

sucklings that he may digest them more speedily?[91]

and the love of God.[1110]

Now why did He speak of the cup and of the platter? Was He who uttered these words a glassworker, or a potter who made vessels of clay? Did He not speak most manifestly of the body and the soul? For the Pharisees truly looked to the "tithing of anise and cummin, and left undone the weightier matters of the law; "[169]

and ye be shut out with all your goods beyond the gate of the tower. Wherefore I now say to you who preside over the Church and love the first seats,[40]

Further, He banishes utterly love of glory, saying, "Woe to you, Pharisees! for ye love the chief seat in the synagogues, and greetings in the markets."[198]

"[70]

He also inveighs against the doctors of the law themselves, because they were "lading men with burdens grievous to be borne, which they did not venture to touch with even a finger of their own; "[1120]

But why is a "woe" pronounced against them for "building the sepulchres of the prophets whom their fathers had killed? "[1130]

And by your unbelief of Jesus ye show that ye are the sons of those who in the desert discredited the divine appearances; and thus what was spoken by our Saviour will be applicable also to you who believed not on Him: "Therefore ye bear witness that ye allow the deeds of your fathers."[202]

" In like manner, too, did the Lord say to those who should afterwards shed His blood, "All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation."[118]

And Zacharias was murdered about daybreak. And the sons of Israel did not know that he had been murdered.[53]

of such a disposition as the Marcionites denounce, visiting the sins of the fathers upon the children unto the fourth generation? What "key," indeed, was it which these lawyers had,[1132]

The scribes also, and Pharisees, are led away into another schism; but these, being baptized by John, and holding the word of truth received from the tradition of Moses as the key of the kingdom of heaven, have hid it from the hearing of the people.[53]

which the scribes and Pharisees, having received the key of knowledge, had not shut in, but shut out.[58]

Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom,[21]